1 Kings 16:1-34 
Context16:1 Jehu son of Hanani received from the Lord this message predicting Baasha’s downfall: 1 16:2 “I raised you up 2 from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps 3 and encouraged my people Israel to sin; their sins have made me angry. 4 16:3 So I am ready to burn up 5 Baasha and his family, and make your family 6 like the family of Jeroboam son of Nebat. 16:4 Dogs will eat the members of Baasha’s family 7 who die in the city, and the birds of the sky will eat the ones who die in the country.”
16:5 The rest of the events of Baasha’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 8 16:6 Baasha passed away 9 and was buried in Tirzah. His son Elah replaced him as king. 16:7 The prophet Jehu son of Hanani received from the Lord the message predicting the downfall of Baasha and his family because of all the evil Baasha had done in the sight of the Lord. 10 His actions angered the Lord (including the way he had destroyed Jeroboam’s dynasty), so that his family ended up like Jeroboam’s. 11
16:8 In the twenty-sixth year of King Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years. 16:9 His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was drinking heavily 12 at the house of Arza, who supervised the palace in Tirzah, 16:10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. 13 16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 14 16:12 Zimri destroyed Baasha’s entire family, just as the Lord had predicted to Baasha 15 through Jehu the prophet. 16:13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 16
16:14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 17
16:15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed 18 in Gibbethon, which was in Philistine territory. 16:16 While deployed there, the army received this report: 19 “Zimri has conspired against the king and assassinated him.” 20 So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 16:17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 16:18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames. 21 16:19 This happened because of the sins he committed. He did evil in the sight of 22 the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 23
16:20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel. 24
16:21 At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri. 16:22 Omri’s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king.
16:23 In the thirty-first year of Asa’s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah. 16:24 He purchased the hill of Samaria 25 from Shemer for two talents 26 of silver. He launched a construction project there 27 and named the city he built after Shemer, the former owner of the hill of Samaria. 16:25 Omri did more evil in the sight of 28 the Lord than all who were before him. 16:26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; 29 they angered the Lord God of Israel with their worthless idols. 30
16:27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 31 16:28 Omri passed away 32 and was buried in Samaria. His son Ahab replaced him as king. 33
16:29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria. 34 16:30 Ahab son of Omri did more evil in the sight of 35 the Lord than all who were before him. 16:31 As if following in the sinful footsteps of Jeroboam son of Nebat were not bad enough, he married Jezebel the daughter of King Ethbaal of the Sidonians. Then he worshiped and bowed to Baal. 36 16:32 He set up an altar for Baal in the temple of Baal he had built in Samaria. 16:33 Ahab also made an Asherah pole; he 37 did more to anger the Lord God of Israel than all the kings of Israel who were before him.
16:34 During Ahab’s reign, 38 Hiel the Bethelite rebuilt Jericho. 39 Abiram, his firstborn son, died when he laid the foundation; 40 Segub, his youngest son, died when he erected its gates, 41 just as the Lord had warned 42 through Joshua son of Nun. 43
Colossians 3:1-25
Context3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. 3:2 Keep thinking about things above, not things on the earth, 3:3 for you have died and your life is hidden with Christ in God. 3:4 When Christ (who is your 44 life) appears, then you too will be revealed in glory with him. 3:5 So put to death whatever in your nature belongs to the earth: 45 sexual immorality, impurity, shameful passion, 46 evil desire, and greed which is idolatry. 3:6 Because of these things the wrath of God is coming on the sons of disobedience. 47 3:7 You also lived your lives 48 in this way at one time, when you used to live among them. 3:8 But now, put off all such things 49 as anger, rage, malice, slander, abusive language from your mouth. 3:9 Do not lie to one another since you have put off the old man with its practices 3:10 and have been clothed with the new man 50 that is being renewed in knowledge according to the image of the one who created it. 3:11 Here there is neither Greek nor Jew, circumcised or uncircumcised, barbarian, Scythian, slave 51 or free, but Christ is all and in all.
3:12 Therefore, as the elect of God, holy and dearly loved, clothe yourselves with a heart of mercy, 52 kindness, humility, gentleness, and patience, 3:13 bearing with one another and forgiving 53 one another, if someone happens to have 54 a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. 55 3:14 And to all these 56 virtues 57 add 58 love, which is the perfect bond. 59 3:15 Let the peace of Christ be in control in your heart (for you were in fact called as one body 60 to this peace), and be thankful. 3:16 Let the word of Christ 61 dwell in you richly, teaching and exhorting one another with all wisdom, singing psalms, hymns, and spiritual songs, all with grace 62 in your hearts to God. 3:17 And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.
3:18 Wives, submit to your 63 husbands, as is fitting in the Lord. 3:19 Husbands, love your wives and do not be embittered against them. 3:20 Children, obey your parents in everything, for this is pleasing in the Lord. 3:21 Fathers, 64 do not provoke 65 your children, so they will not become disheartened. 3:22 Slaves, 66 obey your earthly 67 masters in every respect, not only when they are watching – like those who are strictly people-pleasers – but with a sincere heart, fearing the Lord. 3:23 Whatever you are doing, 68 work at it with enthusiasm, 69 as to the Lord and not for people, 70 3:24 because you know that you will receive your 71 inheritance 72 from the Lord as the reward. Serve 73 the Lord Christ. 3:25 For the one who does wrong will be repaid for his wrong, 74 and there are no exceptions. 75
Ezekiel 46:1-24
Context46:1 “‘This is what the sovereign Lord says: The gate of the inner court that faces east 76 will be closed six working days, but on the Sabbath day it will be opened and on the day of the new moon it will be opened. 46:2 The prince will enter by way of the porch of the gate from the outside, and will stand by the doorpost of the gate. The priests will provide his burnt offering and his peace offerings, and he will bow down at the threshold of the gate and then go out. But the gate will not be closed until evening. 46:3 The people of the land will bow down at the entrance of that gate before the Lord on the Sabbaths and on the new moons. 46:4 The burnt offering which the prince will offer to the Lord on the Sabbath day will be six unblemished lambs and one unblemished ram. 46:5 The grain offering will be an ephah with the ram, and the grain offering with the lambs will be as much as he is able to give, 77 and a gallon 78 of olive oil with an ephah. 46:6 On the day of the new moon he will offer 79 an unblemished young bull, and six lambs and a ram, all without blemish. 46:7 He will provide a grain offering: an ephah with the bull and an ephah with the ram, and with the lambs as much as he wishes, 80 and a gallon 81 of olive oil with each ephah of grain. 82 46:8 When the prince enters, he will come by way of the porch of the gate and will go out the same way.
46:9 “‘When the people of the land come before the Lord at the appointed feasts, whoever enters by way of the north gate to worship will go out by way of the south gate; whoever enters by way of the south gate will go out by way of the north gate. No one will return by way of the gate they entered but will go out straight ahead. 46:10 When they come in, the prince will come in with them, and when they go out, he will go out.
46:11 “‘At the festivals and at the appointed feasts the grain offering will be an ephah with the bull and an ephah with the ram, and with the lambs as much as one is able, 83 and a gallon 84 of olive oil with each ephah of grain. 85 46:12 When the prince provides a freewill offering, a burnt offering, or peace offerings as a voluntary offering to the Lord, the gate facing east will be opened for him, and he will provide his burnt offering and his peace offerings just as he did on the Sabbath. Then he will go out, and the gate will be closed after he goes out. 86
46:13 “‘You 87 will provide a lamb a year old without blemish for a burnt offering daily to the Lord; morning by morning he will provide it. 46:14 And you 88 will provide a grain offering with it morning by morning, a sixth of an ephah, and a third of a gallon 89 of olive oil to moisten the choice flour, as a grain offering to the Lord; this is a perpetual statute. 46:15 Thus they will provide the lamb, the grain offering, and the olive oil morning by morning, as a perpetual burnt offering.
46:16 “‘This is what the sovereign Lord says: If the prince should give a gift to one of his sons as 90 his inheritance, it will belong to his sons, it is their property by inheritance. 46:17 But if he gives a gift from his inheritance to one of his servants, it will be his until the year of liberty; 91 then it will revert to the prince. His inheritance will only remain with his sons. 46:18 The prince will not take away any of the people’s inheritance by oppressively removing them from their property. He will give his sons an inheritance from his own possessions so that my people will not be scattered, each from his own property.’”
46:19 Then he brought me through the entrance, which was at the side of the gate, into the holy chambers for the priests which faced north. There I saw 92 a place at the extreme western end. 46:20 He said to me, “This is the place where the priests will boil the guilt offering and the sin offering, and where they will bake the grain offering, so that they do not bring them out to the outer court to transmit holiness to the people.”
46:21 Then he brought me out to the outer court and led me past the four corners of the court, and I noticed 93 that in every corner of the court there was a court. 46:22 In the four corners of the court were small 94 courts, 70 feet 95 in length and 52½ feet 96 in width; the four were all the same size. 46:23 There was a row of masonry around each of the four courts, and places for boiling offerings were made under the rows all around. 46:24 Then he said to me, “These are the houses for boiling, where the ministers of the temple boil the sacrifices of the people.”
Psalms 102:1-28
ContextThe prayer of an oppressed man, as he grows faint and pours out his lament before the Lord.
102:1 O Lord, hear my prayer!
Pay attention to my cry for help! 98
102:2 Do not ignore me in my time of trouble! 99
Listen to me! 100
When I call out to you, quickly answer me!
102:3 For my days go up in smoke, 101
and my bones are charred like a fireplace. 102
102:4 My heart is parched 103 and withered like grass,
for I am unable 104 to eat food. 105
102:5 Because of the anxiety that makes me groan,
my bones protrude from my skin. 106
102:6 I am like an owl 107 in the wilderness;
I am like a screech owl 108 among the ruins. 109
I am like a solitary bird on a roof.
102:8 All day long my enemies taunt me;
those who mock me use my name in their curses. 111
102:9 For I eat ashes as if they were bread, 112
and mix my drink with my tears, 113
102:10 because of your anger and raging fury.
Indeed, 114 you pick me up and throw me away.
102:11 My days are coming to an end, 115
and I am withered like grass.
102:12 But you, O Lord, rule forever, 116
and your reputation endures. 117
102:13 You will rise up and have compassion on Zion. 118
For it is time to have mercy on her,
for the appointed time has come.
102:14 Indeed, 119 your servants take delight in her stones,
and feel compassion for 120 the dust of her ruins. 121
102:15 The nations will respect the reputation of the Lord, 122
and all the kings of the earth will respect 123 his splendor,
102:16 when the Lord rebuilds Zion,
and reveals his splendor,
102:17 when he responds to the prayer of the destitute, 124
and does not reject 125 their request. 126
102:18 The account of his intervention 127 will be recorded for future generations;
people yet to be born will praise the Lord.
102:19 For he will look down from his sanctuary above; 128
from heaven the Lord will look toward earth, 129
102:20 in order to hear the painful cries of the prisoners,
and to set free those condemned to die, 130
102:21 so they may proclaim the name of the Lord in Zion,
and praise him 131 in Jerusalem, 132
102:22 when the nations gather together,
and the kingdoms pay tribute to the Lord. 133
102:23 He has taken away my strength in the middle of life; 134
he has cut short my days.
102:24 I say, “O my God, please do not take me away in the middle of my life! 135
You endure through all generations. 136
102:25 In earlier times you established the earth;
the skies are your handiwork.
102:26 They will perish,
but you will endure. 137
They will wear out like a garment;
like clothes you will remove them and they will disappear. 138
your years do not come to an end.
102:28 The children of your servants will settle down here,
and their descendants 140 will live securely in your presence.” 141
1 tn Heb “and the word of the
2 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.
3 tn Heb “walked in the way of Jeroboam.”
4 tn Heb “angering me by their sins.”
5 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” However, an alternate view takes בָּעַר (ba’ar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
6 tc The Old Greek, Syriac Peshitta, and some
7 tn Heb “the ones belonging to Baasha.”
8 tn Heb “As for the rest of the events of Baasha, and that which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”
9 tn Heb “lay down with his fathers.”
10 tn Heb “and also through Jehu son of Hanani the word of the
11 tn Heb “angering him by the work of his hands, so that he was like the house of Jeroboam, and because of how he struck it down.”
12 tn Heb “while he was drinking and drunken.”
13 tn Heb “and he became king in his place.”
14 tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”
15 tn Heb “according to the word of the
16 tn Heb “angering the
17 tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
18 tn Heb “Now the people were encamped.
19 tn Heb “and the people who were encamped heard.”
20 tn Heb “has conspired against and also has struck down the king.”
21 tn Heb “and he burned the house of the king over him with fire and he died.”
22 tn Heb “in the eyes of.”
23 tn Heb “walking in the way of Jeroboam and in his sin which he did to make Israel sin.”
24 tn Heb “As for the rest of the events of Zimri, and his conspiracy which he conspired, are they not written on the scroll of the events of the days of the kings of Israel?”
25 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
26 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 150 pounds of silver.
27 tn Heb “he built up the hill.”
28 tn Heb “in the eyes of.”
29 tn Heb “walked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.”
30 tn Heb “angering the
31 tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”
32 tn Heb “lay down with his fathers.”
33 tc The Old Greek has eight additional verses here. Cf. 1 Kgs 22:41-44.
34 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
35 tn Heb “in the eyes of.”
36 tn Heb “and he went and served Baal and bowed down to him.”
sn The Canaanites worshiped Baal as a storm and fertility god.
37 tn Heb “Ahab”; the proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
38 tn Heb “in his days.”
39 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
40 tn Heb “with Abiram, his firstborn, he founded it.”
41 tn Heb “with Segub, his youngest, he set up its gates.”
42 tn Heb “according to the word of the
43 sn Warned through Joshua son of Nun. For the background to this statement, see Josh 6:26, where Joshua pronounces a curse on the one who dares to rebuild Jericho. Here that curse is viewed as a prophecy spoken by God through Joshua.
44 tc Certain
45 tn Grk “the members which are on the earth.” See BDAG 628 s.v. μέλος 1, “put to death whatever in you is worldly.”
46 tn Or “lust.”
47 tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì46 B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì46 share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.
sn The expression sons of disobedience is a Semitic idiom that means “people characterized by disobedience.” In this context it refers to “all those who are disobedient.” Cf. Eph 5:6.
48 tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).
49 tn The Greek article with τὰ πάντα (ta panta) is anaphoric, referring to the previous list of vices, and has been translated here as “all such things.”
50 sn Put off all such things. The commands in vv. 8-9 are based on two reasons given in vv. 9-10 – reasons which are expressed in terms of a metaphor about clothing oneself. Paul says that they have put off the old man and have put on the new man. Two things need to be discussed in reference to Paul’s statement. (1) What is the meaning of the clothing imagery (i.e., the “have put off” and “have been clothed”)? (2) What is the meaning of the old man and the new man? Though some commentators understand the participles “have put off” (v. 9) and “have been clothed” (v. 10) as imperatives (i.e., “put off!” and “put on!”), this use of participles is extremely rare in the NT and thus unlikely here. It is better to take them as having the semantic force of indicatives, and thus they give an explanation of what had happened to the Colossians at the time of their conversion – they had taken off the old man and put on the new when they trusted in Christ (cf. 1:4). While it is difficult to say for certain what the background to Paul’s “clothing” metaphor might be (whether it is primarily Jewish and comes from the OT, or primarily Gentile and comes from some facet of the Greco-Roman religious milieu), it is nonetheless clear, on the basis of Paul’s usage of the expression, that the old man refers to man as he is in Adam and dominated by sin (cf. Rom 6:6; Eph 4:22), while the new man refers to the Christian whose new sphere of existence is in Christ. Though the metaphor of clothing oneself primarily reflects outward actions, there is a distinct inward aspect to it, as the rest of v. 10 indicates: being renewed in knowledge according to the image of the one who created it. Paul’s point, then, is that Christians should take off their dirty clothing (inappropriate behavior) and put on clean clothing (behavior consistent with knowing Christ) because this has already been accomplished in a positional sense at the time of their conversion (cf. Gal 3:27 with Rom 13:14).
51 tn See the note on “fellow slave” in 1:7.
52 tn If the genitive construct σπλάγχνα οἰκτιρμοῦ (splancna oiktirmou) is a hendiadys then it would be “compassion” or “tenderheartedness.” See M. J. Harris, Colossians and Philemon (EGGNT), 161.
53 tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.
54 tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.
55 tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.
56 tn BDAG 365 s.v. ἐπί 7 suggests “to all these” as a translation for ἐπὶ πᾶσιν δὲ τούτοις (epi pasin de toutoi").
57 tn The term “virtues” is not in the Greek text, but is included in the translation to specify the antecedent and to make clear the sense of the pronoun “these.”
58 tn The verb “add,” though not in the Greek text, is implied, picking up the initial imperative “clothe yourselves.”
59 tn The genitive τῆς τελειότητος (th" teleiothto") has been translated as an attributive genitive, “the perfect bond.”
60 tn Grk “in one body.” This phrase emphasizes the manner in which the believers were called, not the goal of their calling, and focuses upon their unity.
61 tc Since “the word of Christ” occurs nowhere else in the NT, two predictable variants arose: “word of God” and “word of the Lord.” Even though some of the witnesses for these variants are impressive (κυρίου [kuriou, “of the Lord”] in א* I 1175 pc bo; θεοῦ [qeou, “of God”] in A C* 33 104 323 945 al), the reading Χριστοῦ (Cristou, “of Christ”) is read by an excellent cross-section of witnesses (Ì46 א2 B C2 D F G Ψ 075 1739 1881 Ï lat sa). On both internal and external grounds, Χριστοῦ is strongly preferred.
62 tn Grk “with grace”; “all” is supplied as it is implicitly related to all the previous instructions in the verse.
63 tn The article τοῖς (tois) with ἀνδράσιν (andrasin, “husbands”) has been translated as a possessive pronoun (“your”); see ExSyn 215.
64 tn Or perhaps “Parents.” The plural οἱ πατέρες (Joi patere", “fathers”) can be used to refer to both the male and female parent (BDAG 786 s.v. πατήρ 1.a).
65 tn Or “do not cause your children to become resentful” (L&N 88.168). BDAG 391 s.v. ἐρεθίζω states, “to cause someone to react in a way that suggests acceptance of a challenge, arouse, provoke mostly in bad sense irritate, embitter.”
66 tn On this word here and in 4:1, see the note on “fellow slave” in 1:7.
67 tn The prepositional phrase κατὰ σάρκα (kata sarka) does not necessarily qualify the masters as earthly or human (as opposed to the Master in heaven, the Lord), but could also refer to the sphere in which “the service-relation holds true.” See BDAG 577 s.v. κύριος 1.b.
68 tn The present progressive “are doing” was used in the translation of ποιῆτε (poihte) to bring out the idea that Paul is probably referring to what they already do for work.
69 tn Grk “from the soul.”
70 tn Grk “men”; here ἀνθρώποις (anqrwpoi") is used in a generic sense and refers to people in general.
71 tn The article τῆς (ths) has been translated as a possessive pronoun, “your” (ExSyn 215). It may also be functioning to indicate a well-known concept (inheritance as eternal life). See BDAG 548 s.v. κληρονομία 3: “common in Christian usage (corresp. to the LXX) (the possession of) transcendent salvation (as the inheritance of God’s children).”
72 tn The genitive τῆς κληρονομίας (th" klhronomia") is a genitive of apposition: The reward consists of the inheritance.
73 tn The form of the term δουλεύετε (douleuete) is ambiguous; it can be read as either indicative or imperative. In favor of the indicative: (1) it seems to explain better the first part of v. 24, esp. “from the Lord” which would then read as: “because you know that you will receive your inheritance from the Lord as a reward for it is the Lord you are serving.” The “for” is supplied to make the relation explicit (it is actually added in many
74 tn Grk “that which he did wrong.”
sn It is a common theme in biblical thought that punishment for sin involves being fully given over to its consequences (cf. Rom 1), and this is also true of believers. Here Paul’s implication is that believers who sin and disobey the Lord whom they serve will receive the consequences of their actions, which is a fitting discipline.
75 tn The Greek word used here is προσωπολημψία (proswpolhmyia) and is usually translated “partiality.” It is used to describe unjust or unrighteous favoritism (Rom 2:11, Eph 6:9, Jas 2:1). When it comes to disciplining his children for their sins, God will treat all equally with no partiality.
76 sn The east gate of the outer court was permanently closed (Ezek 44:2).
77 tn Or “as much as he wishes.” Heb “a gift of his hand.”
78 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
79 tn The phrase “he will offer” is not in the Hebrew text but is warranted from the context.
80 tn Heb “with the lambs as his hand can reach.”
81 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
82 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
83 tn Or “as much as he wishes.” Heb “a gift of his hand.”
84 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
85 tn Heb “ephah.” The words “of grain” are supplied in the translation as a clarification.
86 tn Heb “he shall shut the gate after he goes out.”
87 tc A few Hebrew
88 tc Two medieval Hebrew
89 tn Heb “a hin of oil.” A hin was about 1/16 of a bath. See L. C. Allen, Ezekiel (WBC), 2:266, and O. R. Sellers, “Weights,” IDB 4:835 g.
90 tn The Hebrew text has no preposition; the LXX reads “from” (see v. 17).
91 sn That is, the year of Jubilee (Lev 25:8-15).
92 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
93 tn The word הִנֵּה (hinneh, traditionally “behold”) indicates becoming aware of something and has been translated here as a verb.
94 tc The meaning of the Hebrew term is unclear. The LXX and Syriac render “small.”
95 tn Heb “forty cubits” (i.e., 21 meters).
96 tn Heb “thirty cubits” (i.e., 15.75 meters).
97 sn Psalm 102. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.
98 tn Heb “and may my cry for help come to you.”
99 tn Heb “do not hide your face from me in the day of my trouble.” The idiom “to hide the face” can mean “to ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “to reject” (see Pss 29:7; 30:7; 88:14).
100 tn Heb “turn toward me your ear.”
101 tn Heb “for my days come to an end in smoke.”
102 tn The Hebrew noun מוֹ־קֵד (mo-qed, “fireplace”) occurs only here, in Isa 33:14 (where it refers to the fire itself), and perhaps in Lev 6:2.
103 tn Heb “struck, attacked.”
104 tn Heb “I forget.”
105 sn I am unable to eat food. During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.
106 tn Heb “from the sound of my groaning my bone[s] stick to my flesh.” The preposition at the beginning of the verse is causal; the phrase “sound of my groaning” is metonymic for the anxiety that causes the groaning. The point seems to be this: Anxiety (which causes the psalmist to groan) keeps him from eating (v. 4). This physical deprivation in turn makes him emaciated – he is turned to “skin and bones,” so to speak.
107 tn The Hebrew term קָאַת (qa’at) refers to some type of bird (see Lev 11:18; Deut 14:17) that was typically found near ruins (see Zeph 2:14). Modern translations have frequently rendered this as some type of owl (NIV, REB “desert owl”; NRSV “owl”).
108 tn The Hebrew term כוֹס (khos) refers to a bird (see Lev 11:17; Deut 14:16), probably a type of owl (cf. NIV, REB “owl”; NRSV “little owl”).
109 sn By comparing himself to a screech owl among the ruins, the psalmist may be highlighting his loneliness (see v. 7), though he may also be comparing his cries for help to the owl’s screech.
110 tn This probably refers to the psalmist’s inability to sleep. Another option is to translate, “I keep watch,” in which case it might refer to watching for a response from the
111 tn Heb “by me they swear.” When the psalmist’s enemies call judgment down on others, they hold the psalmist up as a prime example of what they desire their enemies to become.
112 sn Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19; Job 2:8; Isa 58:5).
113 tn Heb “weeping.”
114 tn Or “for.”
115 tn Heb “my days [are] like an extended [or “lengthening”] shadow,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness.
116 tn Heb “sit” (i.e., sit enthroned, see Ps 9:7). The imperfect verbal form highlights the generalization.
117 tn Heb “and your remembrance [is] for a generation and a generation.”
118 tn The imperfect verbal forms are understood as expressing the psalmist’s confidence in God’s intervention. Another option is to take them as expressing the psalmist’s request or wish, “You, rise up and have compassion!”
119 tn Or “for.”
120 tn The Poel of חָנַן (khanan) occurs only here and in Prov 14:21, where it refers to having compassion on the poor.
121 tn Heb “her dust,” probably referring to the dust of the city’s rubble.
122 tn Heb “will fear the name of the
123 tn The verb “will fear” is understood by ellipsis in the second line (see the preceding line).
124 tn The Hebrew adjective עַרְעָר (’arar, “destitute”) occurs only here in the OT. It is derived from the verbal root ערר (“to strip oneself”).
125 tn Heb “despise.”
126 tn The perfect verbal forms in vv. 16-17 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 15.
127 tn The Hebrew text has simply “this,” referring to the anticipated divine intervention on behalf of Zion (vv. 13, 16-17). The referent has been specified in the translation for clarity.
128 tn Heb “from the height of his sanctuary.”
129 tn The perfect verbal forms in v. 19 are functioning as future perfects, indicating future actions that will precede the future developments described in v. 18.
130 tn Heb “the sons of death.” The phrase “sons of death” (see also Ps 79:11) is idiomatic for those condemned to die.
131 tn Heb “his praise.”
132 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
133 tn “and the kingdoms to serve the
134 tn Heb “he has afflicted my strength in the way.” The term “way” refers here to the course of the psalmist’s life, which appears to be ending prematurely (vv. 23b-24).
135 tn Heb “do not lift me up in the middle of my days.”
136 tn Heb “in a generation of generations [are] your years.”
137 tn Heb “stand.”
138 tn The Hebrew verb חָלַף (khalaf) occurs twice in this line, once in the Hiphil (“you will remove them”) and once in the Qal (“they will disappear”). The repetition draws attention to the statement.
139 tn Heb “you [are] he,” or “you [are] the one.” The statement may echo the
140 tn Or “offspring”; Heb “seed.”
141 tn Heb “before you will be established.”
